demons, multi-dieties. Their faith takes on the cast of the amazing when we realize that for over two decades they did not have a priest or missionary to guide them, and maintained their Christian beliefs through many years when it might have been more natural to neglect them.
On weekly visits from the Catholic chaplain, Fassarai youngsters of five and six and doddering ancients dash to the Padre to receive his blessing. Almost in toto they attend the weekly masses, and each has his Christian name under which he will be buried—Spanish names, like Pedro, Recardo, Jesus, and Peachm.
It is to be noted that this is an island of orthodoxy in a cluster of the unconfirmed, for east but a distance of 50 miles from Ulithi, at the island of Fais, or southwest 165 miles to Ngulu, there are natives—possibly distantly related to the Ulithians—who posess no organized religion—to whom the cross has lost its significance, and among whom with only the aged is there a faint memory of a visit long ago by a Spanish padre who taught the ecclessia.
The natives have accepted the belief that it is God's Will when a person dies. Even so, there are a few vestiges more "primitive" than Christian in the burial procedure.
When a Ulithien dies, his passing is lamented publicly for a specified time—the length and manner of mourning amounting to his position in the community. The mother and father of the deceased shave their heads, and all relatives detour around the place of death for three months thereafter. The burial takes place within 12 hours after death.
The body of the deceased is washed and annointed with coconut oil; wrapped, mummy fashion, in coconut cloth, a circle of paint is placed on each cheek―a slightly larger circle on the forehead. The body is then wrapped in a pan-
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